Siman 138

Our sages, of blessed memory, said in Megillah (22a) that one who reads from the Torah should not leave over in a parashah fewer than three verses; that is to say: he should not conclude within fewer than three verses adjacent to a petuchah or a setumah. And the reason is because of those who exit the synagogue then, who will not hear how much the one called after him will read, and they will say that the one who read after him read only two verses until the parashah. And even though it is not proper to exit during the time of the Torah reading, nevertheless they were concerned because between one person and the next it is permitted to exit if he needs to do so, such as for his bodily needs or the like. And why would they say so? Because they will say: why did the previous one not read until the end of the parashah? Rather, certainly he left it for the one called after him. And if it should enter your mind that the one called after him will read from the other parashah, the previous one should have read until the end of the parashah (so it is implied from the Taz, subsection 1, see there). And that which is marked in the Chumashim as "Shelishi" etc. – this is not a parashah.

And so, the reader should not conclude less than three verses from the beginning of a parashah, even though he read much from the previous parashah. The reason is: because of those who enter after the one who goes up after him begins to read, and they will hear that he begins two verses after a parashah, and they will say that the previous one read only these two verses. For if it should enter your mind that he read from the previous parashah, if so, he certainly read three verses from it, for one does not leave two verses adjacent to a parashah as I wrote in section 1. And if so, why did he have to read two more verses from this parashah? Rather, certainly he read only those two verses. But when he concludes at a parashah, even though the parashah after it is only two verses, nevertheless there is no concern in this that those who exit will say that the one who comes after him will read only the two verses of this small parashah, for who forces them to say so? For they see no change at all, since he concluded at a parashah (Turei Zahav there). Furthermore: of necessity there is no concern in this, for in parashat Pekudei there are many parashiyot at its end that are only two verses, and there is also a parashah of one verse there, see there. And it is impossible otherwise, and therefore no concern applies to this. And such is the simple custom. (And know that the Tosafot and several of the Rishonim raised a difficulty regarding why we begin on a public fast day from "Vayechal" which is two verses from a parashah, and similarly "Ve-hikravtem" on Chol HaMoed Pesach. And it requires investigation, for in our books "Vayechal" is four verses from a parashah, and also "Ve-hikravtem" is three verses from a parashah. And it must be said that in their versions, two verses were one verse, as they wrote in Kiddushin 30a, see there. And the Sefer Torah has no break of verses in it, and this is only in the printed Chumashim, and there is no flaw in this.)

If one erred and finished two verses after a parasha or adjacent to a parasha, and has already recited the final blessing – he does not need to return and read (Eliyah Rabbah subsection 1). And specifically when he only read two verses, such that he transgressed the essential enactment of Ezra – he must return and read. But in this case, which is only due to the concern of saying – there is no need. Nevertheless, the one who ascends afterward should begin from the start of the parasha, or from three verses prior to the conclusion of the parasha (Magen Avraham subsection 1 in the name of Agudah). And there is one who says that even this is not necessary (Eliyah Rabbah ibid., and also the Magen Avraham at the end of this subsection wrote so, see there). And I do not know why, since it is possible in this case to rectify. And if it is because ab initio one should not read what the first person read, nevertheless, there is no prohibition in this, and anything we can do to satisfy the concern of our sages, of blessed memory, why should we not do so? (And his proof is not compelling, see there. Examine carefully and you will find it simple.)

Also the maftir should not begin two pesukim after a parsha, even though everyone knows that he is only reading what they have already read (ibid. subsection 2). Therefore, a parsha that has five pesukim at the end of a sidra—the maftir shall read all five pesukim, even though he only needs three pesukim. And there is one who wrote that it is permitted for him to begin after the two pesukim (see Eliyah Rabbah subsection 2), but it is not the primary view. And such is the simple custom, and one should not change it (for the Rokeach wrote so, see Magen Avraham ibid.). And he should intend to always begin with a good matter and conclude with a good matter, as it is written: "Do not stand in an evil matter." And the good of star-worshippers is not good, and likewise their evil is not evil. And at the time he reads the blessings—he should not intend them specifically for one person, and all the more so with the curses. And one who is blind—they should not read for him the parsha of "blind or broken." And one who is suspected of forbidden relations—they should not read for him the parsha of forbidden relations. And specifically one who is merely suspected, but if it is clear that he had a forbidden relation, if he did not return in repentance, it is proper to read it for him so that he will be ashamed and do teshuvah (Eliyah Rabbah). And one should not pause during the forty-two journeys in "Eleh Masei" (ibid.).